The interpretation given in the books presented here covers the totality of the Greek myths as they appear in general literature, in particular:

- The outstanding work of Timothy Gantz, Early Greek Myth : A Guide to Literary and Artistic Sources 1993. (Mythes de la Grèce archaïque, Ed. Belin 2004.)
- The Routledge Handbook of Greek Mythology, by Robin Hard, Routledge 2004.
- The Dictionnaire de la Mythologie Grecque et Romaine, (Dictionary of Roman and Greek Mythology) by Pierre Grimal, PUF.

Insofar as this mythology reveals the different paths of the spiritual journey, the most trustworthy sources are those which are most ancient (even if, often, we only have access to later compilations) and those coming from initiates. We could generally observe that the latter expressed themselves in a poetic form more likely to express truths of a higher order than the mind and sometimes were directly “inspired”.

Besides the most famous poets such as Homer and Hesiod, we therefore relied on texts, fragments and scholies of Pindar, Bacchylides, Pherecydes and Stesichore.
The Argonautica of Apollonius of Rhodes served as a basis for the decryption of the myth of Jason, although this author doesn’t seem to rank among the “the great initiates”, having covered only a part of the spiritual Journey.
This text is indeed the only one illustrating in detail the quest of the Argonauts relating to the beginning of the Journey till the first major spiritual experience.

The tragic poets should be approached with caution because, to illustrate their dramaturgy, they have humanized the great heroes, introducing foreign variants in the profound meaning of the myths. For the sake of a play, the necessity for secrecy, or to give to their theatrical work a value of moral edification, they gave to some of their stories the opposite meaning of what an initiate should understand.
For example, Aeschylus glorifies the defenders of Thebes to show how criminal it was to turn against one’s own city. But the seeker must understand, on the contrary, that it is the attackers who are in the right, the myth dealing with the purification of the energy centers (Chakras) and the reestablishment of inner harmony. This is illustrated by the failed attempt of the Seven against Thebes and the success of the Epigones a generation later.

The works of the mythologists are unavoidable to compensate for the lack of sources; however, they have to be regarded with caution and correlated with the works of other authors. Among them, the Library of Apollodorus, (or pseudo-Apollodorus) is of high interest insofar as the author, while belonging to a later epoch, seems to have grasped sufficiently the profound meaning of the myths in order to reject unreliable versions.

Sometimes we have drawn useful additional information from among historians such as Pausanias or Diodorus.
Concerning the reconstitution of genealogies, the Catalogue of Women of Hesiod was considered the most reliable source.
A number of web sites, such as theoi.com, remacle.org, mythindex.com, etc. have also provided valuable compilations.

The application of encryption keys rediscovered by the author gives a coherent interpretation for all the myths, in all their versions and in every detail.
The first volume explains these keys which are necessary for the decryption and uses them for the study of the Olympian gods and the Genesis of the world.
The second volume is more specifically devoted to the beginning of the journey, up to the first major experience of inner contact. It includes also the study of Heracles’ Labors and the “error” of the Minotaur.
The last volume is about the advanced stages of “liberation”. It ends with the last “return”, the one of Ulysses to Ithaca, which initiates the work in the depth of the vital and the body.

However, in the light of the extensive knowledge required in all the areas concerned: archaic Greece, dialects, linguistic, symbolism, history of religions, spiritual experiences, etc. – many more studies are still necessary to clarify or correct certain points.